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Martyrs Mirror

SUMMARY OF BAPTISM IN THE ELEVENTH CENTURY

In the beginning of the
eleventh century, the celebrated Anselm is introduced, who declares that
baptism is the "fulfilling of all righteousness;" that the baptis~ of
Christ is a"washing of water in the word;" that everyone, in his day,
was baptized in the name and the faith of God; that believers were then
baptized upon, or in the name of Christ; that the adults had first to be
instructed in the Christian doctrine; that after baptism one must not
again lay the foundation of repentance from dead works, Heb. 6:1-3; that
believers are brought into the church of Christ (understand, through
baptism); that the twelve Ephesian men (Acts 19) were rebaptized by
Paul.

Algerus speaks of the power and operation of God in baptism; also, that
the lasciviousness of the flesh is quenched or washed off in or through
baptism.

Buchard of Worms gives an excellent explanation touching baptism, saying
that the examinations in the faith were for the purpose of ascertaining
whether the holy words of the faith confessed, were rooted deeply in the
heart of the candidate, and whether he intended to continue steadfastly
in the faith.

Lanfrancus opposed infant baptism.

The testimony of Bruno and Berengarius against infant baptism as well as
against transubstantiation is presented and amply commented on; the time
when they began their doctrine, and when they finished the same; also
their death.

A certain book of ceremonies by the ancient Beroldus is introduced; what
we read in it concerning baptism; namely, of the first address made to
the novices at baptism, the way of wisdom and faith, being presented to
them.

An account of Ado Trevirensis, and to what he admonished the candidates
of his time; also, how he baptized the believing woman Syranna and her
son, after previous instruction.

The last witness adduced about baptism is Juo of Carnuto, who, besides
various other matters, makes this salutary and true declaration with
regard to baptism, "That the novices would confess the creed before
baptism; that they were then, while answering, washed from the old
wickedness; that their baptism took place on the holy Easter Sabbath,
and that they were first instructed; that those who desired baptism had
to throw off, by prayers, the yoke of the devil; that they were asked:
Do you believe on God," etc. Thereupon it is noted what said passages of
Juo indicate. Finally it is shown that he also opposed monachism,
discrimination as regards food. Conclusion.]

The thousandth year is finished; we have come to the years that follow
it; which time is called the eleventh century. We will wander through it
in our thoughts, and investigate how it then stood with the true church
of God, whether the ordinances of Christ, especially in the matter of
baptism; and its requirements, were rightly observed. In order to begin
and finish this aright, we will turn to some of the ancient authors who
wrote about the condition of said matters, at that time, or, at least,
who subsequently made mention of what then occurred with regard to
religion.

About A. D.1010, or,
as Jacob Mehrning puts it,"In the beginning of the eleventh century,"
there manifested himself, by various writings, the celebrated and almost
universally known Anselm, who, having at one time, it seems, advocated
infant baptism, with divers forcible, yet human arguments, now and also
subsequently showed, that the opposite belief had taken root in him;
concerning which, it is stated, that there have remained even to the
present day, several excellent things, which cannot well be reconciled
with infant baptism, yea, which, when viewed with spiritual eyes,
militate against it. Of these we will present a few as ex-

Page 260

amples, confident that, if you judge impartially, you will concur with
us, or, at least, assent to it.*

In Bapt. Hist., page 582,fromCent.
Magd. XL, cap. 4,of
baptism, Anselm teaches on Matt. 3, that baptism is necessary, and says,
"Baptism is a fulfilling of all righteousness; a man may be never so
righteous, pious, benevolent, abstemious, and chaste, yet, it avails him
nothing, if he lacks the grace of holy baptism."

It is evident that Anselm has regard here to what Jesus Christ our
Saviour said to John, when the latter refused to baptize him with
water."Suffer it to be so now," the Lord said,"for thus it becometh us
to fulfill all righteousness." Matt. 3:15; which took place, according
to Luke3:23,when
Jesus began to be about thirty years of age, and the people, who came
from Jerusalem, were baptized by John in Jordan.

It having been observed then that Anselm has regard to the baptism of
Christ, and that Christ calls it the fulfilling of all righteousness, it
is manifest, that he does not speak of infant baptism here, since in the
same no righteousness at all, much less, all righteousness, can be
fulfilled; which is the more obvious, when he says, in the same place,
that however righteous, pious, benevolent, abstemious and chaste one
might be, it would avail him nothing, if he lacked the grace of holy
baptism: for, righteousness, piety, etc., are not exercises or works of
infants, but only of intelligent, yea, of devout persons.

Oil the same page,Anselm,
on Ephes.5,says,
"The baptism of Christ is a washing of water 'in the word; if you take
away the water, it is no baptism; if you take away the word, it is
likewise no baptism."

What else is indicated thereby, than that the Word of God cannot be
separated from baptism? which Word of God, in baptism, does not consist
simply in this, that a few words, of holy Scripture are pronounced in or
over baptism, or over those who are baptized; but that the word of faith
is preached to the candidates, before and at baptism. Xlark16:15,
16;Rom.10:8.

On page 583, nunl.. 6.Anselm(Enarrat.
inEvang.) says, "That
the Father was heard in a voice; that the Holy Ghost descended in the
form of a dove; and that the Son, in His humanity, was baptized; this
clearly indicates the Holy Trinity, in whose name and in the belief of
which, everyone of us is baptized."

Here he again has reference to the baptism of Christ, concerning which
the holy evangelists state, that, when He, being about thirty years of
age, was baptized, the heavens were opened above Him;

* With regard to what is attributed to Anselm, concerning the suspicion
in reference to infant baptism, namely, that he (on Eph. 4 and Heb. 10.)
agreed with Meginhard (de Fide at Gunth.), we let those say, who can
show more evidence of it, than we have yet met with. In the mean time,
we have weighty reasons, which induce us to show the contrary concerning
him. The same is true also with regard to what he is said to have
written, touching said doctrine, on Matt. 15; I Cor. 7, and in"Concordia
Gratia, and lib. Arbitrii," _tc.; which things as well as the above, we
leave without comment, reserving our explanation of them to ourselves.

that the Holy Ghost descended like a dove upon Him; and that a voice
came from heaven (or, from God, His heavenly Father) saying, "This is my
beloved Son, in whom I am well pleased." Matt.3:16,
17;Mark 1:10,11; Luke3:22.

All this, as has been stated above, can serve only as a type of the
baptism of the adult, intelligent, and believing followers of Christ;
which Anselm plainly indicates, when he says, "In whose name and in the
belief of which, everyone of us is baptized." Notice, when he
says,"Everyone of us," etc., he indicates. each severally and all in
general, namely, all who belonged as members to the church of Christ; so
that, according to the language employed by him, each and all among them
were baptized, not only in the name of the Holy Trinity, but also in or
upon the belief of the same.

On page 585,Anselm,
on Rom.6,says,
"We are baptized into the death of Christ, that we, believing in His
death, and following it, may live as those who are dead; but since we,
through baptism, are dead to sin, we must not again live unto sin, so
that it is necessary again to die unto it; for, we are baptized into the
death, that is, in the likeness of the death, of Christ; that, as He
once died, and ever lives, even so we, having once died to evil, should
ever live to the good; and, as a dead person can sin no more; thus also
we, if we have died with Christ, shall not let ourselves be entangled
again in mortal sins.

The sense of the words of Anselm is this: that we must be careful, not
to live in sin again after baptism, since the former sins, in which we
lived, have died through baptism, and have been laid in the grave as it
were, through the death of Christ. Hence, said words can only be applied
to the baptism of the believing and penitent, but in no wise to the
baptism of infants; because it is certain that the things indicated as
requisite for baptism cannot exist in infants. For, how can baptism be,
in infants, a dying of their former sins, when they have never lived in
sin? How can .they have their sins buried, through baptism, into the
death of Christ, who never could nor need die unto sin?

Thus, Anselm, in the afore-mentioned passage, speaks only of the baptism
of the adult, intelligent, and penitent Christians, who, having died
unto their former sins, had them buried through baptism into the death
of Christ, to rise to a new life.

Page 588, num. 6, Anselm writes on Matt. 3, "The adults had first to be
instructed in the Christian doctrine." S. Clement and others imposed
upon those who had lived in wickedness, and, becoming converted, desired
to be baptized, a fast of seven days, and sometimes more, as a
preparation; moreover, a considerable time, before baptism was also
prescribed to the catechumens who were to be baptized."

N. B."Thus," says the writer who has noted this,"the light of the
testimony of the truth shines forth brightly in the midst of the
darkness of popery."

Page 261

We will not enlarge on what the writer has added here, but turn to words
of Anselm, which we cannot view without plainly seeing that he treats of
the baptism of, the believing and penitent;, for, when he speaks of the
adults; of those who were first instructed in the Christian doctrine; of
those who, having lived in wickedness, becoming converted; of those who
desired to be baptized; of the seven days' fast imposed upon them; of
the considerable time prescribed the catechumens who were to be
baptized, etc., it is clearly expressed thereby, that the baptism of
which he here speaks, is far different from the baptism of infants,
since these things can in no wise be said of them.

On page 593,num.5,
D. Vicecomes quotes, lib. 2, cap. 4, the following language of Anselm on
the words of Paul, Heb. 6:1-3:-"We will not lay again the foundation of
repentance from dead works, and of faith toward God, of baptism, of
doctrine, etc., that is, the doctrine which was delivered to you in the
beginning."

He explains the words of the apostle (Heb. 6:1-3), which, as every one
knows, were written to the believing Hebrew brethren, who, having
accepted Christ at the beginning of their faith, had had the same sealed
through baptism. They are here exhorted to constancy in the faith
accepted, and that they should not return to the principles of the
Christian religion, upon which they had been baptized, but must go on to
the perfection of the same. This is what Anselm, from said words, sought
to impress, in his time, upon his fellowbelievers in the faith, to the
end, that they might observe their baptism and the confession of the
same, to the honor of God, the edification of their neighbor, and the
salvation of their own souls.

On same page,Vicecomes,
lib. 5, cap. 35, Anselm, on Luke 2, says, "Even as Jesus, after the
purification, was brought into the Temple, so those who become
believers, are brought into the church of Christ."

When he speaks of those who, becoming believers, are brought into the
church of Christ, he has respect to such as, having been baptized upon
faith, are through this means, recognized and received as members in the
Christian church; for this is the purpose for which this passage of
Anselm is adduced inBapt.
Hist.

As to the twelve Ephesian men, of whom we read, Acts 19:1-5, who had
been baptized with the baptism of John, he asserts in his explanation on
Matt. 3, that they were rebaptized by Paul, assigning as a reason of
this, that the baptism of John could not properly give remission of
sins, because the blood of Christ which blots out sin, had not then been
shed; again, because John, who was a forerunner of Christ's preaching,
was also (according to his explanation) a forerunner of baptism.

About A. D. 1024,close
to, or a little after, the time of Anselm, a place is given to one
Algerus, who, though writing somewhat obscurely on bap ism, gives so
much light on the subject, that an impartial Christian heart can readily
decide from it, that, in said matter, he followed the evangelical truth,
according to the doctrine of Christ and the practice of His apostles; in
proof of which we will present a few examples.

In Bapt. Hist. page583.-Algerus
says(lib.3,de
Euchar, cap.3), "Who can
regenerate a child of the devil to a child of God, except God the
Father? Who can justify sinners, except He who died for our sins? And,
since everything which is done in baptism, is spiritual, who can perform
it, except the Holy Ghost?"

He tells in the above place, whence baptism has its power, and whence
its operations chiefly proceed; and certainly, he does not seek, find,
or show it in the water, as is done by many who, at the present day,
baptize infants, especially by the Romanists; but he seeks, finds, and
shows it in the operation of God the Lord, whom he calls by the name of
Father, Son, and Holy Ghost. To God the Father he ascribes, that He
regenerates the candidate from a child of the devil to a child of God.
Of the Son he states, that He, having died for our sins, justifies
sinners when they are baptized. Of the Holy Ghost he says, that, since
all that is done in baptism, is spiritual, so all that is effected in
baptism, is spiritually performed by the Holy Ghost. Now, let everyone
judge, without prejudice, whether such operations can have place in
infants, or in adults (when they are baptized); and we are confident
that the instant reply will be, that not the former, but the latter, is
conformable to the truth.

Page585,num.9.
Of the power and benefit of baptism, Algerus says (lib. 3,de
Euchar., cap.4,), "In
order that the grace of God may abound over us, it has reference, in the
sacramental form (namely, of baptism) not so much to worthiness and
respectability, as to their equal fitness'; for, as water quenches,
cleanses and purifies, better than all other liquids, even so baptism
quenches the lasciviousness of the flesh, and washes off the impurity of
sin, of actual sins as well as," etc.

Here, again, several things are mentioned, which are not applicable to
infant baptism, but speak sufficiently against it. For, in the first
place, when it is here said of the grace of God, that it has reference,
in the sacramental form (namely, of baptism) not so much to the
worthiness or respectability, namely, of the persons to whom the
sacramental form, or baptism, may be administered, as to their equal
fitness; there is certainly indicated, in the candidates, some fitness
to which the grace of God has regard; but what fitness can there be in
the candidates, to which the grace of God may have regard, if it is not
faith in Jesus Christ, true repentance, obedience to God's commandments,
and such like things as are requisite to baptism?

In the second place, when it is averred in said passage"that baptism
quenches the lasciviousness of the flesh, and washes off the umpurity of
sin, of

Page 262

actual sin as well as," etc., it is evident, again, that he treats of
such a baptism and of such candidates, wherein lasciviousness of the
flesh, impurity of sin, yea, actual sins, etc., can be washed off;for,
otherwise he would contradict himself. But what kind of persons these
are, in whom such sins can have place, and who need to be washed from
them, whether infants or adult persons are meant thereby, the
intelligent may judge.

About A. D.1042.-Or
almost in the middle of the eleventh century, Buchard of Worms (in
Germany) flourished, who makes mention, among other things, of the
examinations in the faith, to which it was customary, either in his time
or before, to subject the candidates, at baptism. Concerning this, D.
Vicecomes(lib.2,
cap. 28), in his allegations respecting baptism in the eleventh century,
gives the following account, which is also found inBapt.
Hist., page592, mum. 1,
"Buehard of Worms(lib. 6,
de Sacram. Eccles.)says:
'The examinations are for the purpose of ascertaining whether he (the
candidate), after renouncing Satan, has the holy words of the faith
confessed, deeply rooted in his heart, and intends to continue
steadfastly in the faith."'

This is certainly plain language concerning baptism upon faith and the
confession of the same, according to the institution of Christ, and the
example of the apostles and the first apostolical church; hence we need
add not a word of explanation, and will therefore proceed to others who,
in or about that time, taught the same doctrine, and, as much as lay in
their ability, confirmed it in their deeds.

A. D.1051.-This is
the year in which the learned Lanfrancus, who also showed himself
opposed to infant baptism, and dissuaded from it, is introduced by the
writers. See P. 1. Twisck,Chron.,
page 383, col.1, fromGuitmundus,
and Sebastian Franck, fol.58.

A. D.1060.-Two
eminent, learned, and wellmeaning persons, who were greatly celebrated
on. account of their great learning and boldness, at this time displayed
their greatest strength in rejecting infant baptism and other articles
of the Roman church. One of these was Bruno, Bishop of Angiers in
France; the other, Berengarius, his deacon. They had begun to teach said
doctrine as early as the year1035,and
continued therein for many years, yea, Berengarius, besides the article
against transubstantiation, maintained it, as the chronicles show, until
.the year 1079.

But, in order to sum up all this briefly, we will present what is
recorded, concerning this matter, in theIntroduction
to the Martyrs' Mirror, page48,
col. 2, we read, "In A. D.1035,Berengarius,
arch deacon of Amgiers, in France, together with Bruno, the Bishop of
said city, began to teach against transubstantiation and infant baptism.
Their doctrine immediately spread throughout all France and Germany.
Against it, Pope Leo IX held, A. D. 1050, two synods, one at Rome, the
other at Versailles(Baron.,
A. D. 1050, mum. 1),in
which the doctrine of these two men was condemned.

Afterwards, when Berengarius did not cease to promulgate his doctrine,
another synod was held, A. D. 1055, -at Tours in France(Baron.,
A. D.1055, mum. 4), in
which Berengarius feigned repentance; but as soon as Hildebrand, who
afterwards became pope, had gone away, he again maintained his
doctrine., "Afterwards, Pope Nicholas II held a synod(Baron.,
A. D.1059,mum.
3, 4),and summoned
Berengarius before it, who, for the second time, either from fear or
human weakness, pretended to recant, burning the writings of Johannes
Scotus, from which he had derived his views respecting
transubstantiation; but seeing immediately opportunity again, he
returned to his old belief; and composed different writings concerning
it, against which some others have written., "Subsequently, Hildebrand,
who had now become pope, and was called Gregory VII, held a synod in
Rome, A. D. 1079, where, as Baronius, who judges as a Romanist and
papist says, Berengarius, again renounced his doctrine. But how true
this is, we leave to God., "It is evident," says the author to theIntroduction,"that
he maintained this doctrine for fortyfour years, and filled Germany and
France with it; from which it can be inferred, that the same, even as it
had itself proceeded from previously existing writings, in its turn left
many disciples."Imtrod.,
page48, col. 2,and
49, col. 1.

But though the doctrine of Bruno and Berengarius commenced in the year1035and
ended about A. D. 1079, as far as these two persons are concerned (for,
otherwise it is a doctrine that began with Christ and will end only at
the end of the world), yet, said doctrine displayed its greatest power,
through these two persons, and encountered the most opposition, about
the year 1060, as appears from the account of Jac. Mehrning and H.
Montanus, who unanimously state the following:, "A. D. 1060, Bruno,
Bishop of Angiers, and Berengarius, his deacon, rejected infant
baptism." SeeGuitmundus,
Bishop of Avers, and Duramdus, Bishop of Luyck.These
are their words, "Bruno, Bishop of Angiers, and Berengarius of Tours,
annul the baptism of infants as much as is in their power; so that they,
discarding infant baptism, counsel men to plunge themselves without fear
into the deep abyss of all manner of wickedness; saying that they are
not to be baptized, until they attain to years of understanding." Jac.Mehrn.,
Bapt. Hist., pp. 591, 592. H. Montan. Nietighd., pages82,
83, fromGuitm. in
Principio Dialogi de Veritate Eucharistiae. Durand, in Epist. contra
Brumom and Berengarium;also,Baron.,
A. D. 1035, mum.1; also,Alan.,
lib. 1, contra Hceretic, sui Temporis, pages103,
104, 105.

It seems that the matter of the accusation of these two men, Bruno and
Berenearius, rose to

Page 263

such a pitch, that they were subjected to an examination, in order to
ascertain the grounds of their faith, and to judge them accordingly.

The author of an anonymous manuscript found in the library of Baron
Caraw. de Clepton., writes of the examination of said Bruno, saying,
that he himself was present when Bruno, the defender of Berengarius, was
interrogated in regard to his faith; and that they both, Bruno and
Berengarius, said that infant baptism was not necessary to salvation.
See also 1.Mehrn., Bapt. Hist., page685.

About A. D.1068.-D.
Vicecomes quotes from a manuscript book of ceremonies, by Beroldus,
which, treating of certain religious ceremonies of that time, makes
mention also of baptism, and how it was administered then among those of
whom he writes. But, to come to the matter; when, noting from this book,
the first address made to novices (whom he terms children, according to
the manner of Christ, who also called His disciples children, John
21:5), he says, that, the door having been opened, they were thus
addressed, "Enter, ye children, into the house of God; hear your father
(the teacher) teach you the way of wisdom."Bapt.
Hist., page592, mum.3,
hicecom., lib.2,cap.
43.

He then relates what occurred when the doors were closed, and the
novices were in the assembly; how the bishop or teacher then delivered
to them the symbol, that is, the creed; and how he presented or repeated
to them the faith, according to the language of the gospels, and then
said, "Hear the faith: I believe on God the Father."Above
page, hicecom., lib.3,cap.
14.

The other circumstances related there we pass by; it sufces us to have
seen that then the novices (before they were baptized), were taught the
way of wisdom; that the faith was presented to them, and that they were
instructed in it, which are things that cannot be done with infants,
and, hence, prove, that in the church where this practice was observed,
infant baptism was unknown, or, at least, was not practiced there.

About A. D.1076, or
right after Beroldus, one Ado, surnamed Trevirensis, a teacher of that
time, is introduced; of whom it is stated that, in administering
baptism, he admonished the candidates not only in the knowledge of the
faith, but also to the practice of it, that is, to fast, to humble
themselves. Of these matters an instance is given, which is related as
follows inBapt. Hist., page593,
mum. 4, "When a certain woman, called Syranna, became a believer, he
(Ado) thanked God for her, imposed a fast upon her, and fold her how she
should humble herself, and having taus instructed her, together with her
son, he baptized them."Vicecom.,
lib. 3, cap. 12.

A. D.1090.-At this
time lived and wrote, it is stated, the teacher and historian Juo,
surnamed Oarnotensis, from the place Carnuto, where he resided.
According to the testimony of ancient writers, he opposed common popery
in various points of doctrine, teaching in such a manner concerning the
only Mediator, Christ Jesus, church service, against monachism; against
the difference of meats, and of the Supper, that the papists took
offense thereat, and considered him a seditious and schismatical person.

NOTE.-Juo Carnotensis makes some mention also of the origin of infant
baptism, how the same arose in the Roman church."The church," he
says,"having now been sufficiently spread and gathered among the
Gentiles; in order that her children, who departed this life before they
had attained to the years of understanding, might not remain strangers
to the communion of Christ, it was desired to provide them with this
medicine of salvation (with baptism); and thus they were baptized with
the sacrament of faith."Bapt.
Hist., pp.587, 588, fromCent.
Magd. XI., cap.6.

However, it is not our purpose to write here of all these things;
partly, because this, through default of the authors, cannot be done
circumstantially; and partly, because we only intended to write
something of baptism, with regard to which we will also adduce the
testimony of Juo. What he may have written concerning this subject, in
other respects, while he was yet unenlightened, we pass by, and will
only speak of that which he, when he had become enlightened and had
attained to knowledge, wrote salutarily and correctly on this article.

Bapt. Hist., page588,
mum. 6, Juo writes, "To the hearers of the new life, the apostolic creed
is delivered, which they publicly confess before baptism." ExMeginh.
de Fide.

Page590, mum.14,the
following is quoted from Juo, "During the answers to the threefold
question, the catechumen (that is, the novice who has learned the faith)
is washed from the filth of the old wickedness (namely, through
baptism), and puts on the new man."

Page 594, mum. 7. D. Vicecomes (lib. 1, cap. 25) quotes the following
account from Juo, "Then those who were to be baptized on the holy Easter
Sabbath, were led, in the fourth week of the forty days' fast, and on
the fourth day of said week, to the church (or, to the assembly), to be
taught and examined in the catechism (that is, in the instruction of the
faith), and further instructed, how they should fight against spiritual
wickedness; yet, their baptism was deferred till holy Easter Sabbath."
Serm. de Saeram. Initiat.

Same page as above."On that day, those who desire baptism, come to the
church (or, to the assembly), that they may be received into the order
(or number) of the catechumens, and may throw off, by holy prayers, the
yoke of the devil."D.Vicecom,.,
lib. 2, cap. 30.

Page 595.-Juo (from August.) adduces these words, "At the water of
baptism, before we baptized you, we asked: Do you believe on God the
Almighty?"D.hicecom.,
lib. 4, cap. 7.

From these five passages of Juo it is evident, virtually as well as from
the circumstances, that he treats of no other baptism than that which is
ac

Page 264

companied with instruction, faith, confession of the faith, and
observance of the same; in short, that he speaks of a baptism which, as
appears from his own words, cannot well, yea, not at all, be reconciled
with infant baptism. For, in the first passage he makes mention of a
creed, which the candidates had to confess publicly before baptism. In
the second passage he speaks of the answers which the catechumens gave
to the threefold question put to them before baptism; and that they were
then washed from the filth of the old wickedness, and did put on the new
man. In the third passage he relates how those who were to be baptized
on the holy Easter Sabbath, were first examined in the faith, and
further instructed, in the fourth week of the forty days' fast. In the
fourth passage he says that on that day those who desired baptism, came
to the church or assembly, to be received into the order or number of
the catechumens, and to pray. In the fifth passage he mentions what the
candidates were asked at the water of baptism, namely, whether they
believed on God, the Almighty.

All these are things that pertain only to the adult and intelligent, and
cannot be comprehended, much less practiced by infants.

We will conclude this with the account of P. J. Twisck, who, besides
what he has mentioned concerning baptism, briefly notices several other
articles which Juo taught contrary to the common belief of the Roman
church. He writes, "Juo, Bishop of Carnuto, zealously taught of Christ,
the only Mediator, of church service, against monachism, against the
difference of meats, and of the Supper."Chron.,
page 416, col. 2,fromCatal.
Test., Tom. 2, fol. 346.

It is very probable, since we have never heard of his having recanted,
that this Juo, who began his doctrine, or, at least, maintained it the
most vigorously, in the year 1090, continued therein to the end, and
thus concluded the eleventh century with it. Hence, we will close here,
and see which pious witnesses of Jesus Christ suffered at this time.